The 4 Types of Speech
Takeaways:
- The episode discusses the importance of truthful speech and its four categories, emphasizing how our words shape our reality.
- Speaker A explains that the first category of speech is charity, which connects us to higher values and human purpose.
- Chuva, or the concept of returning to one's true self, is portrayed as a beautiful journey rather than a bitter experience.
- The power of one's influence in community and society is highlighted through the lens of wealth and responsibility.
- The discussion touches on the connection between prayer, Torah, and relationships, showing how they form the basis of truth in our lives.
- The episode concludes with a call to elevate our speech and intentions, thereby bringing blessings to ourselves and the world.
Transcript
We're on Torah bays in the second edition.
Speaker A:In those volumes, it is page.
Speaker A:There's pages.
Speaker A:Oh, Centenyana bays.
Speaker A:Oh, so this would be on Gimalam Aleph in Tignyona.
Speaker A:Tinyona is the second book.
Speaker A:Lakutemaran is divided into two halves.
Speaker A:There's the first book of the Kutamaran and the second called Tinyona.
Speaker A:We're speaking about the three names of Kel Elokim Havaya.
Speaker A:Kel Elokim Havaya, and that those three names are the source of Amos, of truth, of being a man of truth, and that the truth should spread into our words, that we speak words of truth.
Speaker A:We want to be people that speak words of truth.
Speaker A:And then we say that there's four categories of speech.
Speaker A:And every single thing that we say in this world will fall into one of these four categories.
Speaker A:And either we could experience these four categories truthfully, that we speak words of truth, or there's something off about these four categories is that we're not speaking words of truth.
Speaker A:And that's going to make problems.
Speaker A:Like we say in Yiddisha, problem.
Speaker A:We don't want problems.
Speaker A:Now we're ready to start because of.
Speaker A:Daniel is here.
Speaker A:Bor Hashem, the Nespresso boutique cafe.
Speaker A:Daniel's not going to drink itself.
Speaker A:Let's go.
Speaker A:So we spoke yesterday about the first ask the Khevir.
Speaker A:I think they're all good.
Speaker A:So we said yesterday that the first category of speech is the dibur of tzedakah, a speech of charity, which means I speak in a way that I'm here to give to other people.
Speaker A:It means my whole life.
Speaker A:And this separates me from the animal kingdom, is that we said that even though animals give, that the monkey will give his girlfriend from the stick and the bugs.
Speaker A:So that's very sweet, but it's programmed to do that, whereas the human being is not programmed to do that.
Speaker A:The human being has both a nefeshel akis, a godly soul that wants meaning and purpose, connection and love and deep passion.
Speaker A:And then we have an animal soul which is essentially involved in gains for Zich, for me, my own gains, not gains for anybody else, not helping other chevre get gains.
Speaker A:That'll be a Deborah of Tzedok of Emes.
Speaker A:As I help the other guy get his gains, I spot him, you know, whoa, you got.
Speaker A:You got this, you got push, push.
Speaker A:Yeah, that.
Speaker A:You know that that's where the whole thing.
Speaker A:That's where the money's made.
Speaker A:Everybody knows that.
Speaker A:That final push, final rep.
Speaker A:What's that?
Speaker A:Rep.
Speaker A:Called just final rep.
Speaker A:No, there's another name for it.
Speaker A:I know.
Speaker A:It's like, that's the.
Speaker A:It matters when you max out.
Speaker A:You're not Max.
Speaker A:You max Max.
Speaker A:So that's a debur of tzedakah, because I'm here to help that other person.
Speaker A:But if I go in there, I do my thing.
Speaker A:I don't help anybody.
Speaker A:Yo, bro, will you spot me?
Speaker A:I'm in the middle.
Speaker A:You know that one.
Speaker A:Will you spot me?
Speaker A:Like, I'm in the middle of, like, a.
Speaker A:Like a sequence here.
Speaker A:You're gonna totally mess up my thing.
Speaker A:I'm sorry.
Speaker A:I'm not spotting.
Speaker A:What do you think?
Speaker A:I'm say diburam of Tzedakah right now and spot you.
Speaker A:I'm not going to spy you.
Speaker A:I'm in the middle of my thing.
Speaker A:You're an animal.
Speaker A:You're partial.
Speaker A:We just said that the dibur of Tzedakah makes you not an animal anymore.
Speaker A:Okay?
Speaker A:So that's dibur mev.
Speaker A:And we said that our whole life is to become people of charity, of Tzedakah, people that are givers.
Speaker A:And by being a giver, you become like God, because God is a giver.
Speaker A:How do you get close to an infinite God?
Speaker A:We learn the attributes of God.
Speaker A:We learn the way that God relates to the universe.
Speaker A:And one of the ways, the quintessential way is that God is a giver.
Speaker A:So when we give, we become like God, become godly human beings.
Speaker A:Now ready for the next category of Deborah to find truth, says the Rebbeish Diber Shel teshuvah.
Speaker A:There's words of chuvah that.
Speaker A:Another category of our speech is when we say words of chuvah.
Speaker A:What does chuvah mean?
Speaker A:To return?
Speaker A:I know sometimes it's translated as repentance.
Speaker A:That sounds a bit too, you know, like, not Jewish for me.
Speaker A:Okay.
Speaker A:I know that it has maybe an element of that, but repentance seems to involve, like, whips or something and like.
Speaker A:Like, you know, confessions and stuff.
Speaker A:Shuva literally means tashuv, to return.
Speaker A:Return.
Speaker A:I went off course.
Speaker A:I got lost.
Speaker A:I was.
Speaker A:I was.
Speaker A:I'm a little bit lost from home.
Speaker A:And shu means I just want to come home.
Speaker A:I just want to come home.
Speaker A:Thank you.
Speaker A:I'm in a shahako.
Speaker A:Where these nizoits from?
Speaker A:Where do we journey to today?
Speaker A:Rab Aaron, where do we go to today?
Speaker A:Mexico.
Speaker A:We're in Mexico.
Speaker A:This is nice.
Speaker A:This is very nice.
Speaker A:Thank you.
Speaker A:Wow.
Speaker A:Sparks of God from Mexico all the way here in Yushalayim.
Speaker A:You Know how many sparks we're elevating right now?
Speaker A:We're all over the world right now.
Speaker A:Okay, imagine when Elon starts to grow some coffee beans on Mars.
Speaker A:You can have Mars sparks.
Speaker A:Could you imagine some Martian flavor sparks?
Speaker A:So chuva means I come home.
Speaker A:I'm coming home.
Speaker A:By the way, all of eating foods and elevating the sparks is all about bringing those sparks home.
Speaker A:This all gets into what was called shvir sakelim.
Speaker A:When Hashem created the world, that a great light was shined into the halal ha'panui and it made vessels, and the vessels broke and sparks of God consciousness got shattered around the world when admiration ate from the eitzedas toyvara.
Speaker A:So he further splintered energy around the world.
Speaker A:And it's up to us to go gather the sparks, to return the sparks home.
Speaker A:Yeah.
Speaker A:One of the kings, he planted shloime hamelech in Yerushalayim because he knew.
Speaker A:So if you know the chochma of shloime, you could plant shloime hamelech had said.
Speaker A:What Adam is pointing out is that King Solomon, who was the wisest of all men, he was able to plant all the trees in the world here in Jerusalem.
Speaker A:Now, how could he do that?
Speaker A:Some trees are tropical, some are arctic bushes, some are tundra, some are Amazonian rainforest climate.
Speaker A:So how did he do them all here in Yerushalayim?
Speaker A:So the answer is that Yerushalayim is called lev haolam.
Speaker A:It's called the heart of the world.
Speaker A:And the heart has all the arteries that are branching forth to the body.
Speaker A:So if you know where the energy meridians are branching out from the heart, so then what you really know is where the tundra is getting its energy from and where the Amazonian rainforest is getting its energy from.
Speaker A:It's all one body.
Speaker A:This world is all one.
Speaker A:We're all in this together.
Speaker A:All of humanity is in this together.
Speaker A:The body is in this together, but the heart is different.
Speaker A:It has its own energy.
Speaker A:So King Solomon understood that if I can find the meridian line of Amazonian rainforest, I could plant that Amazonian tree, kolshikane.
Speaker A:I could plant it here, because this is where the energy is flowing from.
Speaker A:So, yes, you can find it all here also.
Speaker A:But it's an amazing thing that if we don't have the wisdom of Solomon, of shloime hamelech, you could literally go to Nespresso.
Speaker A:You could bring sparks from every single country, continent, and how many flavors, how many locations do they have?
Speaker A:You literally can pluck in the comfort of your own cup.
Speaker A:Serve the hot with some frothed milk and here in the lokute, some whipped cream on top.
Speaker A:Look at the Hashem made it so easy for us in the end of days to just finish the job, guys.
Speaker A:Just finish the job.
Speaker A:Bring moshiach.
Speaker A:I'm going to make it really easy for you.
Speaker A:You don't need to go on like a camel trek for four months across the desert to find.
Speaker A:Find a spark somewhere to elevate it.
Speaker A:It's just in the comfort of your own home.
Speaker A:It's amazing.
Speaker A:We're literally standing on the shoulders of giants.
Speaker A:Hashem is like.
Speaker A:It's like a silver platter of just, please, just get the job done.
Speaker A:You know what I'm saying?
Speaker A:Like, I don't want this gollus to go on any longer.
Speaker A:I can't make it any easier for you guys to get the job done.
Speaker A:But in a certain way, that's what makes it the hardest, because it's too easy.
Speaker A:You know what I'm saying?
Speaker A:Buffet, okay?
Speaker A:We're looking for sponsors for the lakute Buffet, okay?
Speaker A:But all of what we're talking about is chuva, because chuvah means that you're bringing back the sparks.
Speaker A:You're bringing back.
Speaker A:You're elevating, you're returning the sparks.
Speaker A:You're returning the sparks.
Speaker A:Chuvah means toshuv Hei, Tashuv Hey.
Speaker A:What's the hey?
Speaker A:The hey is the final hey of Hashem's name that got separated, which is really us.
Speaker A:We're the final hey.
Speaker A:That final hey is connected to Malchus.
Speaker A:That final hey is God's light in this world.
Speaker A:And that hey got separated.
Speaker A:And that hey feels lonely.
Speaker A:That hey, so to speak, Kaviyachum feels like estranged in this world.
Speaker A:That it's not connected to the vav of Yesod.
Speaker A:It's not connected back into Yudkei vav kei.
Speaker A:So chuva, the tashuv hey is that a person starts thinking about everything in their life and starts saying words of chuva, I want to come home.
Speaker A:I want to come home to my soul.
Speaker A:I want my soul to come back to you.
Speaker A:Hashem.
Speaker A:I feel like I've been off course.
Speaker A:And of course, tashuv is the same letters as Shabbos.
Speaker A:Because when does a human being really find themselves?
Speaker A:Shabbos Kodesh.
Speaker A:That's when the Yid comes home.
Speaker A:Shabbos.
Speaker A:Shabbos Kodesh.
Speaker A:And more than we've kept Shabbos, Shabbos has kept the Yiddimish.
Speaker A:We don't mess With Shabbos.
Speaker A:Shabbos is everything.
Speaker A:Shabbos is everything.
Speaker A:Mamish, we always said, is this person Hashem er Shabisyn?
Speaker A:Not is he Shimer Kashrus not is he Shemir Tzitzis not is he Shimer.
Speaker A:Many other things.
Speaker A:Tefillin is he Shimer Shabbos?
Speaker A:Ah, Shimer Shabbos.
Speaker A:The truth is, though, every single Yid wants that.
Speaker A:Every single Yid wants to come home, just wants to be back in Shabbos, Kodesh.
Speaker A:And okay, people have experiences and whatever and stuff and bad whatever.
Speaker A:People have been burned by different things.
Speaker A:But it's a time of healing now.
Speaker A:And Shuva is saying, I want to heal.
Speaker A:I want to get back.
Speaker A:I want to find myself again.
Speaker A:And like Rav Kook says that chuva is not something that embitters a person's life.
Speaker A:Chuva sweetens your life.
Speaker A:People think like, chuva, like, oh, no, Elul's coming.
Speaker A:Like, oh, like bitter time of year.
Speaker A:Like ove.
Speaker A:No, shuva is the sweetest kind.
Speaker A:Ella so beautiful.
Speaker A:Melech basada anila doydi vadodoy.
Speaker A:Chuvah means I come back.
Speaker A:Like, imagine a husband and wife and they're going through stuff so they feel distant.
Speaker A:So chuva means I'm repairing the relationship.
Speaker A:That's not bitter, that's beautiful.
Speaker A:That's beautiful.
Speaker A:Maybe there's stuff along the way that has to be worked out, but the chuva means I'm just coming back to the relationship.
Speaker A:So diburim of chuva means I want to come back.
Speaker A:I want to be connected again.
Speaker A:There's nothing more beautiful, nothing more invasive, invigorating.
Speaker A:Because when a person's off, his life is confusing.
Speaker A:Like, I don't really know what it's all about.
Speaker A:So I have to put on masks and put on, like, different roles.
Speaker A:I'm the cool guy, I'm this guy, I'm that guy.
Speaker A:Because I don't know who I am.
Speaker A:So I put on all these external Personas.
Speaker A:I'm the Yid.
Speaker A:That's who I am.
Speaker A:I'm close to you, Hashem.
Speaker A:That's who I am.
Speaker A:All my Personas, after 120 years, you know what happened to them?
Speaker A:Gagan?
Speaker A:Even Mashadis know what that means.
Speaker A:It means gone.
Speaker A:That means all of my outer game stuff is gone.
Speaker A:You know what's left?
Speaker A:As much as I was close to Yer Hashem, that is what's left.
Speaker A:As much as I came back to my neshama, that's what lives on forever.
Speaker A:That's what lives On Forever Now.
Speaker A:A person might think sometimes it happens, the Bali Chuva, you know, like, what am I going to do?
Speaker A:Like, okay, I had a whole past, and I think I just have to ditch every single one of those things I ever did.
Speaker A:And I have to just stark out and, like, I won't talk about anything from my past ever again.
Speaker A:And if somebody ever says, I didn't used to play guitar, that was the slave me.
Speaker A:I don't talk about that anymore.
Speaker A:You know, back to Gemara learning.
Speaker A:Don't tell the Shad Chanem.
Speaker A:They'll think I'm a BAAL Chuva.
Speaker A:So it's a very unhealthy thing, obviously, even though it's not so obvious for some people, is that Hashem put you through life experiences for a reason, put you through relationships.
Speaker A:You went.
Speaker A:Let's say you studied something.
Speaker A:You studied art, you studied music.
Speaker A:There's a reason why you went through those things.
Speaker A:Hashem gave me a decade of even I'm still into it, of learning about herbs and herbalism and nutrition.
Speaker A:And it's so obvious there's a reason for all that.
Speaker A:It wasn't just, yeah, okay, that was then, this is now.
Speaker A:There were things that we go through that you have to know that there are reasons for that now.
Speaker A:It doesn't mean you have to keep the avera parts of anything.
Speaker A:But there were things that we went through, we all went through, things that had to teach us, things that got us to this very day.
Speaker A:That got us to this very day.
Speaker A:And this is what Ibnachman says, take with you things and return to God.
Speaker A:So what are these things that you're taking with you to God?
Speaker A:Take with you things.
Speaker A:These are the things that you went through in life.
Speaker A:Meaning, don't think that I have to just ditch everything.
Speaker A:If you are good at guitar, if you're not playing some real fire licks on a Thursday night by the Tisch with Rabbi Akiva, then if I find out about that, I'm gonna bust you up in an intellectual conversation that is about how you should be doing that based on everything we're talking about.
Speaker A:Because it can't be.
Speaker A:It can't be.
Speaker A:There's things that are special that you went through, especially if it's meaningful.
Speaker A:I don't mean somebody, like, drilled you.
Speaker A:You went like some crazy, like, ballerina, like, 19 hours a day.
Speaker A:And like, I don't want to do this.
Speaker A:I want to do this, do this, do this.
Speaker A:And it's.
Speaker A:Maybe they're supposed to continue that dance later.
Speaker A:Maybe not.
Speaker A:I'M not sure, but you really were into guitar, you really were into dance.
Speaker A:Don't think that that doesn't have a role now in your life.
Speaker A:I'm not talking about averas.
Speaker A:I'm talking about things that you did, Klipas Noga, that were meaningful.
Speaker A:They weren't attached to God then, per se.
Speaker A:But Chuva means I want to take with me all those things.
Speaker A:I want to bring them.
Speaker A:If you got the C, if you got the C with that puck, it means there's something about hockey that you've got leadership skills, you have talents.
Speaker A:There's something there that you need to bring with you in your avodis.
Speaker A:Hashem.
Speaker A:There's something there.
Speaker A:You don't just get a C for no reason.
Speaker A:There's things that Hashem is giving you.
Speaker A:So now take them all to Hashem.
Speaker A:Take them.
Speaker A:Take them all with you.
Speaker A:Everything that you went through, take it with you to Hashem.
Speaker A:Now just dedicate it to Hashem.
Speaker A:And I want people to think over the next few days now, what are the things that Hashem gave me that are my special gifts, things that I did growing up?
Speaker A:I didn't necessarily think they were connected to God.
Speaker A:Maybe they were just connected to like being cool or getting the girls or whatever.
Speaker A:But there's a gift there.
Speaker A:I want to use this for Hashem.
Speaker A:I want to use this for Hashem.
Speaker A:I want to use this for Hashem.
Speaker A:That's called Chuvah and the Burim of Chuvah, to say words of chuvah, to say words of teshuvah.
Speaker A:Because we all went through so many, so many things.
Speaker A:Bless you.
Speaker A:There's things we went through.
Speaker A:Bring that up to Hashem.
Speaker A:Even a person that was an addict in something.
Speaker A:So you went through that experience to help somebody else.
Speaker A:Bring that also to Hashem.
Speaker A:Bring it all to Hashem.
Speaker A:Bring it all to Hashem.
Speaker A:We have this six part series in our chevron.
Speaker A:The Slack group that really goes through this, of finding my purpose in the this world.
Speaker A:And it's very attached to this.
Speaker A:What were the things that I went through?
Speaker A:What are the gifts that I was given?
Speaker A:Hashem wants you to use those gifts.
Speaker A:It's very important that you use those gifts in this world.
Speaker A:So that's the second diburim of Teshuvah.
Speaker A:The second dibur is that I want to be truthful.
Speaker A:And when I speak about returning and my direction in life, it should be with words of truth.
Speaker A:This is called Dibur Shel Teshuva.
Speaker A:And this is.
Speaker A:We mentioned yesterday, this is all from the verse from moishe rabbeinu, which was moishe rabbeinu said, I'm not a man of words.
Speaker A:Gam mitmol from yesterday.
Speaker A:Ga mishil hashem.
Speaker A:And not from the day before that.
Speaker A:Ga maz da beracha.
Speaker A:And from before that, from the time that you spoke.
Speaker A:So this is the second part.
Speaker A:This is gam mitmol also from yesterday.
Speaker A:Bechinus die bershalt shuva.
Speaker A:Because what does the word etmo mean?
Speaker A:Simple Taich etmol yesterday.
Speaker A:The great King David teaches us.
Speaker A:We love King David.
Speaker A:Oh, we love King David.
Speaker A:Maybe the greatest Jew of all time.
Speaker A:We.
Speaker A:We love King David.
Speaker A:Unbelievable, right?
Speaker A:The goat.
Speaker A:That's right.
Speaker A:We love King David.
Speaker A:So King David teaches us.
Speaker A:He says, come back, Come back to God.
Speaker A:Because a thousand years in your eyes is like a day.
Speaker A:It's like a day just passed.
Speaker A:Now, by the way, what's the meaning of this verse?
Speaker A:God is not bound by time.
Speaker A:Okay?
Speaker A:There is an element to that.
Speaker A:This is also a way of understanding that time is relative.
Speaker A:This is like, by the way, E mc squared is being hinted to in this.
Speaker A:Okay, that's for another time.
Speaker A:That time is relative, which also helps us understand the six days of creation.
Speaker A:Once we had Einstein, the six days of creation, we understand there's a different relativity in time.
Speaker A:That time measured based on the mass of the earth is very different than time measured based on the mass of the universe.
Speaker A:Rabbi Dr.
Speaker A:Gerald Schroeder actually, interestingly enough, is coming to the yeshiva today to speak about Genesis and the Big Bang, to explain actually this very idea, which is nice that we're up to this.
Speaker A:Makuta maran.
Speaker A:Looks like Rabbeinu is talking to us and telling us it's a good idea.
Speaker A:Maybe if you're into this type of thinking, E mc2 to go and listen to Rabbi Schroeder.
Speaker A:Dr.
Speaker A:Schroeder, who's an MIT professor graduate.
Speaker A:But what's the pshat here?
Speaker A: oing to be shabbos after year: Speaker A:Definitely going to be Shabbos, because every single thousand years is a day, which is hinting to the fact that in your perspective, one day of the week is like a thousand years of human history.
Speaker A:It's a very important thing to start understanding the timeline of the universe.
Speaker A:The 6,000 year timeline, the thousand years of Shabbos and then olam haba beginning after that.
Speaker A:The simple meaning of this verse is King David is saying this according to the Mesudis.
Speaker A:David, even if you live a thousand Years, Yeah.
Speaker A:Who wants to live a thousand years?
Speaker A:You know what I'm saying?
Speaker A:Thousand years.
Speaker A:Let's go boys.
Speaker A:Thousand years.
Speaker A:Longevity.
Speaker A:Okay.
Speaker A:Thousand years.
Speaker A:Get bored?
Speaker A:No.
Speaker A:Just tell you where there is to learn.
Speaker A:We have like 200 left.
Speaker A:We got lots.
Speaker A:So King David is saying, even if you live a thousand years, at the end of a thousand years, it's over.
Speaker A:And then you're going into eternal life.
Speaker A:So a thousand years, once it's done, will be just like, oh, like a day.
Speaker A:It's all finite time.
Speaker A:So King David is saying, doshuva, because even if we would live a thousand years, like, no, no, no, don't worry, I thousand years, I'm good.
Speaker A:Yeah.
Speaker A:But then it ends, you know, long eternity is Chavitz, Chaim the Stipler.
Speaker A:They gave an analogy of this.
Speaker A:Very important to know this.
Speaker A:They said, imagine a pelican, like one of those big beaks, you know, like a cartoon style pelican.
Speaker A:And the pelican swoops down and plucks a single grain of sand and takes that grain of sand and flies it to a faraway planet and it deposits that single grain of sand on that planet.
Speaker A:Now imagine it returns every 1 million years and plucks another single grain of sand and goes and makes the journey and deposits it on that planet and then comes back and in another million years deposits a third grain of sand.
Speaker A:How long will it take for that pelican to take all the grains of sand from all the beaches and all the deserts of this world on that far away planet?
Speaker A:An unbelievably long amount of time.
Speaker A:But will he finish in the end?
Speaker A:Of course.
Speaker A:When will that be?
Speaker A:An exceptionally long amount of time.
Speaker A:But he will finish a mind boggling amount of time to finish that.
Speaker A:But he will finish.
Speaker A:And when he finishes, eternity will not have even begun.
Speaker A:Eternity is a long time.
Speaker A:And all of eternity is based on the work that we're doing here in this world.
Speaker A:No pressure.
Speaker A:All pressure.
Speaker A:No pressure, really.
Speaker A:So King David is saying, get the message in this world to do Teshuvah.
Speaker A:Come back to Hashem.
Speaker A:You're building your eternal life.
Speaker A:And even if you live a thousand years, that'll also pass.
Speaker A:Finite existence will pass.
Speaker A:Then we're reemerging into the infinite consciousness.
Speaker A:But we'll be aware of it this time.
Speaker A:Be aware of it.
Speaker A:This is really the idea of the shofar blast.
Speaker A:The first blast of the shofar is do just pure.
Speaker A:That's the existence hinting to the existence of.
Speaker A:Of God before creation.
Speaker A:Then we get the trua, the Staccato, I think it's called, which everything is separate, disconnected.
Speaker A:That's us in this world right now.
Speaker A:Everything seems separate, distant, and discombobulated.
Speaker A:But that allows for free will.
Speaker A:That you could choose to be with G D, but that will only fully be experienced in the world to come, where we re emerge into God.
Speaker A:But we are aware of it.
Speaker A:That's the final taqiyah.
Speaker A:It's the tikiya gedolah that goes on forever.
Speaker A:The taqiya gadola never really ends.
Speaker A:It never ends.
Speaker A:That's why the end of Yom Kippur is the takiya gedoylah that goes forever.
Speaker A:That's the taqiyeh gedoilah, and that's yudkei vavke.
Speaker A:Because yudkei vav keh is haya hoveviyeh.
Speaker A:Hayya is hashem before creation.
Speaker A:Hoveh is hashem with us in creation.
Speaker A:And ye is when we reemerged.
Speaker A:That's why we said that Hashem's name in the future will be Bayomahu Yiye Hashem echadoshmechad.
Speaker A:God's name will become Yudkei Yudke.
Speaker A:Yes.
Speaker A:I was also thinking it could also be Shabbos.
Speaker A:Like the first tekiya could be like the seventh day in creation.
Speaker A:Then the Troy could be like every Shabbos throughout the week.
Speaker A:And then the tekiya vidola is like the eternal Shabbos.
Speaker A:We know that the world was created from Shabbos, that Hashem wanted to create the world at the shalashutus before creation.
Speaker A:That's when he thought to create the world.
Speaker A:And then begins day one.
Speaker A:So the Shabbos before creation is the first kiya.
Speaker A:The six days is the trua.
Speaker A:And then Shabbos is the tkiye.
Speaker A:Anything just unifies.
Speaker A:And specifically by the Shalashuddis, everything is echad.
Speaker A:Echad.
Speaker A:What's Shabbos?
Speaker A:No, what's hashabazin?
Speaker A:Now, if it's not.
Speaker A:If it's gonna be yudke vavke, it's gonna be yudke Yudke.
Speaker A:Yeah.
Speaker A:Utkay yudk.
Speaker A:It's coming.
Speaker A:We're getting there.
Speaker A:So King David is saying even a thousand years will be like yesterday in finite existence.
Speaker A:Once that's done, it's done.
Speaker A:I live forever.
Speaker A:Well, your soul will, but the body.
Speaker A:Marba boss or marba rima.
Speaker A:More gains, more worm food.
Speaker A:Now, if the gains are for mitzvahs, then get involved.
Speaker A:Very, very good.
Speaker A:Get those.
Speaker A:Go twenties, pop a few of those.
Speaker A:You feel good after A couple go twenties, three honey grams at the steakhouse.
Speaker A:That was fantastic.
Speaker A:But I'm hoping you do mitzvahs with those gains.
Speaker A:It's all about mitzvahs picking up your kids and having energy to run to davening.
Speaker A:But just gains for gains sake.
Speaker A:It's just worm food in the end of the day.
Speaker A:If it's gains for mitzvahs, keeping yourself healthy for mitzvahs, you gotta be fit.
Speaker A:You ever notice that it was nice that Daniel said that Ichimaya was healthy and he is.
Speaker A:And he said amen to the bracha.
Speaker A:It's nice.
Speaker A:The Rebbe said amen to your bracha.
Speaker A:You know that two times he said amen to Daniel's broccoli.
Speaker A:Very nice.
Speaker A:Very nice.
Speaker A:And you guys bonded for eternity through that bracha.
Speaker A:I'm telling you, that's the emes.
Speaker A:When someone tzadik says amen to the bracha, that's you've bonded your soul.
Speaker A:That's for sure.
Speaker A:That's for sure.
Speaker A:Okay.
Speaker A:Okay.
Speaker A:That is the second type of dibur is all the debur of teshuvah that we're talking about and that your words of teshuvah become true words of teshuvah.
Speaker A:We're going to go on to a third category now.
Speaker A:Okay.
Speaker A:It's another type of language, a very fascinating type of language.
Speaker A:Vayesh, dibur, shalashiris.
Speaker A:There's words of rich people.
Speaker A:What does that mean?
Speaker A:Words of rich.
Speaker A:The rich and powerful wisdom.
Speaker A:So it's interesting now just pointing out, remember we said that the three names of Hashem, Kel, Elokim, Havaya, corresponds to chesed, gevur, tiferaz.
Speaker A:And we said the four types of dibur correspond to netzach, hoed, yesoid, malchus.
Speaker A:So Netzach is the words of Tzedakah, words of charity.
Speaker A:Create Netzach, create victory, create eternity.
Speaker A:If you're a giver, you're building eternal life.
Speaker A:Words of teshuvah are from the sphere of hod.
Speaker A:Because you're acknowledging, you're saying, I've done this hashem.
Speaker A:I'm acknowledging where I've been and I want to return hod.
Speaker A:Words of asheris, of wealth, the words of the rich.
Speaker A:And we'll see exactly who we're talking about.
Speaker A:These rich people.
Speaker A:The words of the rich are the words of yesoid.
Speaker A:Yesoid is the sphere of wealth, Yesod.
Speaker A:That's why you see when people have financial problems.
Speaker A:So one of the first indications that there's something wrong with the Bris, you could see it in a second.
Speaker A:If a person is not careful with the bris, it means that all that energy is, excuse me for saying, spilling to not a healthy place, which means he's wasting all that energy.
Speaker A:Whereas that energy should have been used to go in the right location, which would mean that you're building.
Speaker A:It's going into the bank account, it's going into your Bitcoin wallet, it's going into healthy places, it's going into your boolean, whatever the case might be.
Speaker A:Sod is secret.
Speaker A:Yesod is the foundation.
Speaker A:The foundation.
Speaker A:If I build a building, let's say I have some giant fancy building, but the foundation of the building has cracks in it.
Speaker A:What's going to be with the building?
Speaker A:And it's interesting, you don't even see the foundation.
Speaker A:But the foundation is the most important thing.
Speaker A:You just build a building with no foundation.
Speaker A:As gorgeous and fancy as the palace is, if there's a problem with the Yesod, the whole thing comes crumbling down.
Speaker A:And what's that?
Speaker A:Gagangan?
Speaker A:That's right.
Speaker A:And so too it is.
Speaker A:If a person has something wrong with the Yesoyd, they lose, God forbid, everything.
Speaker A:That's why it's a crazy thing that you have.
Speaker A:Like you could have a person, a politician, he makes one move with the Yasuod in the wrong area, everything is lost, Everything gives up everything for what?
Speaker A:But that's the energy of Yisod is that Yisod is very, very powerful.
Speaker A:And Yesod is connected to wealth.
Speaker A:It says that Yosef was the power of Yesod and Yosef was the Shalot.
Speaker A:Yosef was the Mashbir.
Speaker A:Yosef was the one that had all of the world's wealth in his dominion.
Speaker A:He has the power to direct all the energy, the financial energy of the world.
Speaker A:He has that koyach.
Speaker A:So look at the inion of dibushela shiris.
Speaker A:So here we're speaking about specific energy, says the rabbi Dahainu Asherem kreuvim la malchus.
Speaker A:In every situation, there's always people that have connections to the kingdom.
Speaker A:Usually what those are is like askanem, we call them people that have financial abilities and they then can advocate on behalf of communities.
Speaker A:For example, if you had, let's say, a king, a king in Europe, in a Jewish community, and the king wanted to make some decree or something against the Jews.
Speaker A:So oftentimes what could happen is if there was a powerful person connected to the king, so he could go and he could speak to the king and he could say that you know, maybe even tell the king, I'll give you a lot of money.
Speaker A:And don't, you know, don't.
Speaker A:Don't hurt these people.
Speaker A:He'll be able to use that influence in order to help shift things in a good direction.
Speaker A:Now, you have to be careful because of.
Speaker A:If the Dibur of Asheris is not emis, then that's bad.
Speaker A:That means the person is using his money for not good things, and he's influencing government for not good things.
Speaker A:We're going to see that Malchus, which is obviously the last sphere that hasn't been pointed out yet.
Speaker A:Malchus is government.
Speaker A:Malchus is the kingdom.
Speaker A:Malchus is now.
Speaker A:That's it.
Speaker A:The decisions are being made.
Speaker A:That's the presidency.
Speaker A:That's the king.
Speaker A:That's the prime minister.
Speaker A:So those Ashiram, those people with all the money, if they're saying words of truth, they're going to help move government in a healthy direction.
Speaker A:Let's say.
Speaker A:Let's say I'd be happy to schmooz with him and hear, like what his feelings on Torsha, Balper and Emma and his vision for reality.
Speaker A:I would like to really speak with him.
Speaker A:If, if it's words of emes, which are drawn from Kel, Elokim, Havaya, chesed, gevurah, tiferas, then those words are able to go through Netzach, which is words of charity.
Speaker A:They're able to go to dibur of teshuvah, a person who's doing teshuvah.
Speaker A:If a person is not doing teshuvah, then the.
Speaker A:The words of the Asherim, those people with all this money are going to be tainted.
Speaker A:But if those are really righteous people, they just happen to have a tremendous amount of money, but they're righteous, they're holy, good people.
Speaker A:So then their influence is going to be, I have all these billions of dollars.
Speaker A:Let's help use that to bring government in a positive direction, because we want to just see healthy things for the people.
Speaker A:So this is the diburim of Asheris, which is really dibur of influence.
Speaker A:Okay, so it says the rebbechinis shloishas has sadi gim.
Speaker A:Okay, Remember the dream that Pharaoh had with so the cows?
Speaker A:And excuse me, not the Pharaoh had the dream of the cows, the dream of Pharaoh's cup bearer.
Speaker A:Remember that dream?
Speaker A:And then he saw the grapevine with the three tendrils, like the three mini shoots, those shoots that hold up the grapes.
Speaker A:So you have the vine, you have the tendrils, and then you have the grapes.
Speaker A:So that dream that Yosef interpreted, so that dream.
Speaker A:The Gemara says that what were these three tendrils, these shloishes has.
Speaker A:By the way, this is already shabs and varchem Kislev.
Speaker A:The whole month of Kislev is about dreams.
Speaker A:Every parsha about dreams.
Speaker A:You'll notice everything's about dreams.
Speaker A:We begin next week.
Speaker A:Vayetze everything is dreams.
Speaker A:And the sefer Yetzira says, and this is found a lot in B'nai Sochar, is that every month has an energy.
Speaker A:The month of Kislev is all about dreaming.
Speaker A:It's all about the power of connecting to God through the dream state.
Speaker A:And Chanukah comes in that month as the dream.
Speaker A:And every Parasha is about dreams.
Speaker A:Everyone's dreaming, Yaakov's having dreams, Paras having dreams.
Speaker A:Everyone's having dreams.
Speaker A:Everything's dreaming.
Speaker A:Like the Parasha is just filled with dreams, is the relationship with God through dreams.
Speaker A:If you think about that, God made dreams.
Speaker A:Ever thought about that?
Speaker A:Like, what's up with that?
Speaker A:Dreams to connect to G D through your dreams, through the dream time.
Speaker A:So we have a whole month dedicated to that.
Speaker A:So this and this is part of that, is the parashius of the dreams.
Speaker A:So the Gemara says, what were these three tendrils, these mini shoots that were holding up the grapes?
Speaker A:Dar shi rabbe sainzechlen Lebron.
Speaker A:The Gemara in Chulin says shloisha.
Speaker A:So these are the princes of great respect.
Speaker A:In every single generation that you'll have wealthy, influential people that are very eloquent.
Speaker A:And eloquent people are able to command the attention of officials and of government whenever somebody's eloquent and has money.
Speaker A:So government is interested in hearing what they have to say.
Speaker A:That combination of money and eloquence means that the malchus will listen.
Speaker A:Now what we're talking about here is that that eloquence and that that money should be righteous, that those people that are eloquent and financially powerful should be tzadikim.
Speaker A:They should be people that are using their influence for very positive things.
Speaker A:Eloquent means that they speak well, they're articulate, they're intelligent, they're able to speak in a very influential, powerful way.
Speaker A:So these people, these shaloysha sareggeyim, that in every single generation, this is what we're talking about and the Gemara talks about where they are.
Speaker A:Are they in Eretz Yisrael?
Speaker A:Are they outside of Eretz Yisrael?
Speaker A:But there's these three kind of main figures that they are the ones dahainu asherem kreuvim la malchus.
Speaker A:These are the ones that are close to the malchus, because yusuit is also right by the malchus.
Speaker A:If we're looking down the spheres.
Speaker A:So you understand they're close to the malchus, which also means in the spheres, they're close.
Speaker A:Yisrael is close to the malchus.
Speaker A:Shayesh lem bechinus dibur.
Speaker A:And they have this power of dibur bechinis chayin sev.
Speaker A:They have graceful conversation.
Speaker A:Those who are graceful and eloquent in their conversation, Re e'yu melech.
Speaker A:The king is interested in what they have to say.
Speaker A:The king, the government is interested in having those people around and will be open to their guidance.
Speaker A:Which means this dibur shel hashirus is very powerful.
Speaker A:Those individuals have a great power.
Speaker A:But the power will only be positive if it's coming from emis, if it's true.
Speaker A:Because this once you're in the world of Yesoyd, there's a possibility of G d forbid a lot of manipulation.
Speaker A:You want that that power is coming from truth.
Speaker A:It's coming from Kel Elokim Havaia.
Speaker A:And therefore any people that maybe you're thinking about in your mind right now that would fit this category, you should think to yourself, are they connected to the words of truth of Kel Elokim Havaya?
Speaker A:And if you feel maybe they could use a spruce up in that, then maybe give them a call, send them a DM and have a conversation.
Speaker A:Invite them Torah and we'll talk things out about Kelly Elohim Havaya and how to make that the influence that they have should be very positive.
Speaker A:Very, very positive.
Speaker A:Take a positive influence in the world.
Speaker A:And this goes to the third part of the posseq.
Speaker A:Remember, we keep going back to our posseq for Moshe Rabbeinu.
Speaker A:When Moshe Rabbeinu said even the day before that now Shiloh Shom means not yesterday, but the day before.
Speaker A:But what's the root of Shiloh?
Speaker A:Shoyim is Shalosh.
Speaker A:So Rav Nachman is pointing out that gam is Shiloh Shayim is hinting to the three tendrils, which are the three powerful, influential people that are influencing the malchus.
Speaker A:Bechinish, Shaloisha, sasarigim hanir la el haynu hadiber she lashidim croyvim la malchus.
Speaker A:And we have one more now, that was three of the diburim.
Speaker A:Now we're up to the fourth dibur.
Speaker A:And we'll finish with this fourth Dibur v'yesh dibur shel Malchus.
Speaker A:Then there's actually the speech of the king himself.
Speaker A:Then there's the speech of kingdom.
Speaker A:That's the pure influence.
Speaker A:That's the pure ability to now give forth direction to humanity, is to know that our Deborah of Malchus, that even after it comes from the Asherim and the advisors, that the Melech himself should have pure true words, that he should be pure in his motivations, not just to build up his kingdom, but to build up a kingdom for the people.
Speaker A:That it says that the real king, the belief of the Torah, that the real king is always the one that's not in it for himself.
Speaker A:Like when Shmuel came to anoint King David, so King David was like, you sure it needs to be me?
Speaker A:Like, there's nobody else that could, like, pull this off.
Speaker A:There was no, like, campaigning, and there was no King David rallies like, king David for king for president.
Speaker A:None of that.
Speaker A:He was like, you sure nobody else could, like, pull this off?
Speaker A:Like, same thing with Moshe Rabbeinu.
Speaker A:Like, really?
Speaker A:And Shmuel's like, you're the best one for the job.
Speaker A:It's like besetr that the true king is not in it for himself.
Speaker A:He's in it for the people.
Speaker A:He's a man of the people.
Speaker A:And that the true king understands always.
Speaker A:That's why.
Speaker A:What's the halach of the king?
Speaker A:The king needs to do what every single Jew has, a mitzvah to write a sefer Torah.
Speaker A:The king has a special mitzvah to write a second sefer Torah and keep it attached to his gains, his bicep at all times.
Speaker A:And the Gemara talks about, like, where does he put his tefillin?
Speaker A:Because there's a sefer Torah there gives him locate.
Speaker A:He goes out to battle with his Torah on him to say what?
Speaker A:I don't make a move without what God wants.
Speaker A:It's not about me.
Speaker A:It's not about the me show.
Speaker A:It's about how can we bring Hashem's kingdom into the world.
Speaker A:Hashem's kingdom is just to give the best for every single human being that humanity can experience the greatest good.
Speaker A:So that's the debur of Malchus Bechin is Malchus pe.
Speaker A:Like it says in the Zoya that the body part that corresponds with the king is the mouth.
Speaker A:Because a true king influences through his speech Malchus pe, the malchus of the Pezebechines.
Speaker A:Ga me oz da bericha.
Speaker A:That Oz, Bechinas, Nochan, Kisacha, Meaz, that the Kise of Hashem is called the Malchus.
Speaker A:She is called Oz, which is called Dibur.
Speaker A:And that's the Dibur of Malchus.
Speaker A:That there's in summary four parts of speech.
Speaker A:And every single thing you talk about will fall into one of these categories.
Speaker A:And at this point Rav Nachman is teaching us how can we fill our speech with emes.
Speaker A:He now delineated the four types of speech.
Speaker A:Yeah, the first two sound like they're more practical to everyone.
Speaker A:The last two are they like, do they relate to people, let's say, who aren't rich or who aren't candidates.
Speaker A:So let's say, let's say the Dibushela shirs.
Speaker A:So let's say you have some influential power.
Speaker A:Not to the President, but you have some influential power, let's say with the guys around and you're using that influence to help motivate policy, help motivate even decisions.
Speaker A:Where should we all go?
Speaker A:And you're like okay, I'll foot the bill for this.
Speaker A:And then people say, okay, we'll go based on.
Speaker A:So there's miniature versions of that doesn't have to be all the way to the top to the king.
Speaker A:There's miniature kingdoms in your dorm room.
Speaker A:Let's say you have an influential ability to push the decision making of the room.
Speaker A:So either you're going to push it in your direction or you're pushing in the direction of what do you think is going to be the best for the room and you have some influence.
Speaker A:You can move some money in a certain thing to directly influence the well being of the room.
Speaker A:So that would be miniature examples.
Speaker A:And as a king, it doesn't mean you have to be dibesh hamatlas that you have to be a king, but it means that you're like the final say in something.
Speaker A:Maybe you're group leader, maybe you're a madrig, maybe you're a rebbe, you're a teacher, maybe you're a CEO, that you're like the melech and that you're making decisions based on mnis and that your words are going to be very powerful because you're like the final say in the story.
Speaker A:So you've been influenced but now you're the one that everyone's going to listen to your final idea.
Speaker A:So the final part of the Deborah of Malchus has to be that it's really for the people.
Speaker A:It's really what is going to be best for everyone.
Speaker A:Okay?
Speaker A:This is really, in summary, what we saw today.
Speaker A:But look at this last line.
Speaker A:So what did we say?
Speaker A:We said that Kel Elokim Havaya, this is the source of truth.
Speaker A:So this emis is Meir beribua Hadibur is going to come into the forest.
Speaker A:Fourfold speech.
Speaker A:The four categories of all of our speech.
Speaker A:Ali they shlo.
Speaker A:Shel elokim Havaya.
Speaker A:Okay, he's now going to teach us what are these names really all about?
Speaker A:Meaning?
Speaker A:We sort of went from the top.
Speaker A:We said, kel elokim Havaya, those are the source of truth.
Speaker A:Then we said, truth shines into the four categories of speech, which is as influence is now coming down into the world through netzach choyes malchus.
Speaker A:But what really is Kel Elokim Havayah?
Speaker A:What is the truth that is found in those names of G D?
Speaker A:He's about to teach us that the truth found in those names of G D can be accessed through three parts of life.
Speaker A:The first part of life is called tefillah prayer.
Speaker A:The second is called Torah, and the third is called shiduchim and zivugim.
Speaker A:The third part of life.
Speaker A:Very fascinating, right?
Speaker A:First you're like, oh, that was like, an obvious one.
Speaker A:Like, the rabbis are always talking about, like, davening and learning davening.
Speaker A:Oh, like boy meets girl.
Speaker A:Okay, okay, you caught my attention.
Speaker A:You caught my attention.
Speaker A:Then a bit of a like, oh, interesting.
Speaker A:Like, that's the source of all truth is connecting into boy meets girl.
Speaker A:And the answer is yes.
Speaker A:And to help make shidduchim.
Speaker A:So we're gonna have to talk a lot about shidduchem here.
Speaker A:But how to understand how shidduchim and helping to unify Azivuk.
Speaker A:To unify is truth.
Speaker A:And of course, Kel elokim Havaiah correspond to these three.
Speaker A:Tefillah being kel, the name of God, Torah being Elokim, and Yudkei VAV Kei being shiduchim.
Speaker A:Which means that seems to be almost like the one that's where it's, like, really about getting to.
Speaker A:Is helping to create matches and to help create healthy bonding, which is something that we're very much into.
Speaker A:You come to yeshiva, like, and I'll end with this.
Speaker A:So there was a guy, like, he was in yeshiva, very sweet guy.
Speaker A:And at a certain point, he said, like, you know, I'm really looking to get married, you know, Rabbi, like.
Speaker A:So I think I'm like, I'm gonna go, like, work in some, like, hostel somewhere.
Speaker A:And, like, why is that good?
Speaker A:Why is that a good idea?
Speaker A:So he's like, you know, I don't know if you know this rabbi, but, like, in yeshiva, it's like.
Speaker A:It's like, a lot of dudes around, you know, like, I gotta go find, like, you know, you get what I'm saying?
Speaker A:Rabbi's like, dude, you know what I'm saying?
Speaker A:Like, I gotta go find my wife.
Speaker A:So I said, where you want to go?
Speaker A:Are people married?
Speaker A:No, no.
Speaker A:Everyone's, like, hanging out.
Speaker A:Said, well, look around here.
Speaker A:All the rabbis here, all married.
Speaker A:Maybe there's actually something here that will actually let you get married.
Speaker A:He's like, whoa, whoa.
Speaker A:I hear that.
Speaker A:I can't argue with that.
Speaker A:Like, it's just.
Speaker A:It's just.
Speaker A:It's just.
Speaker A:You're right.
Speaker A:Like, the people are married here and not there.
Speaker A:Maybe there's something here.
Speaker A:Because the answer is, we're into helping people get married in a healthy way.
Speaker A:And that's Emes.
Speaker A:That's Emes.
Speaker A:We should be Zoich, Hamamish to Emis.
Speaker A:We should be Zoich Hatakel, Elokim, Havaya Mishvizoh to the Rebua Hadibur, that the Emes should come into our four powers of speech, to the Dibur of Tzedakah, to the Dibur of Teshuvah, to the Dibur of Ashitus, to the Dibur of Malchus.
Speaker A:We should be Zoicha.
Speaker A:That.
Speaker A:That Debur of Emes to have truthful speech will bring great ennis and blessing to the whole world of Shivsak.
Speaker A:To this.
Speaker A:Amen.
Speaker A:Leah Bezim Be says.
Speaker A:Stay tuned.
Speaker A:I have a new niggin for next week.
Speaker A:After the shear.
Speaker A:It's going to be a surprise Shakris.
